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Updated: May 14, 2025
When the text says that the Self having entered into it became sat and tyat, the meaning is that the highest Self, which in its causal state had been the universal Self, abides, in its effected state also, as the Self of the different substances undergoing changes and thus becomes this and that.
Having sent forth he entered it. Having entered it he became sat and tyat, defined and undefined, supported and non-supported, knowledge and non-knowledge, real and unreal. The 'brooding' referred to in this text denotes knowing, viz. reflection on the shape and character of the previous world which Brahman is about to reproduce. Up.
Then desirous of providing himself with an infinity of playthings of all kinds he, by a series of steps beginning with Prakriti and the aggregate of souls and leading down to the elements in their gross state, so modifies himself as to have those elements for his body when he is said to consist of them and thus appears in the form of our world containing what the text denotes as sat and tyat, i.e. all intelligent and non-intelligent things, from gods down to plants and stones.
This threefold meditation on Brahman, moreover, is met with also in other chapters of the sacred text. Passages such as 'The True, knowledge, infinite is Brahman, 'Bliss is Brahman, dwell on Brahman in itself. Passages again such as 'Having created that he entered into it. Having entered it he became sat and tyat, defined and undefined, &c. Up.
Having entered it he became sat and tyat, &c. Up. Similarly the text from the Subala-Up., which begins, 'there was not anything here in the beginning, and extends up to 'the one God, Narayana, shows that it is the highest Brahman only which rules all, is the Self of all, and has all beings for its body.
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